In this and the following section, the Rebbe correlates the statement of the Rebbe Maharash explained at the end of sec. 4 – that ideally, the Torah’s mystic secrets should be perceived in the course of one’s study of the revealed dimensions of the Torah – with the emphasis on the intentions that motivate the mitzvos explained in sec. 5.
For just as regarding the study of the Torah,וְהִנֵּה כְּמוֹ שֶׁבְּלִמּוּד הַתּוֹרָה
(even in the revealed dimensions of the Torah, and how much moreso, in pnimiyus haTorah)(אֲפִילוּ בְּנִגְלֶה דְּתוֹרָה, וּמִכָּל-שֶׁכֵּן בִּפְנִימִיּוּת הַתּוֹרָה)
there are numerous, indeed, an infinite amount of levels,יֵשׁ רִבּוּי מַדְרֵגוֹת עַד אֵין קֵץ,
so too, regarding the observance of the mitzvos –כְּמוֹ-כֵן הוּא בְּקִיּוּם הַמִּצְוֹת,
this refers even to the actual observance of the mitzvos, and, how much more so, to the intentions that motivate and accompany the performance of the mitzvos –אֲפִילוּ בְּמַעֲשֵׂה הַמִּצְוֹת וּמִכָּל-שֶׁכֵּן בְּכַוָּנַת הַמִּצְוֹת,
there are a multitude of levels.שֶׁיֵּשׁ בָּזֶה רִבּוּי מַדְרֵגוֹת.
Based on the above, it is possible to understand the well-known concept1 that the actual observance of the mitzvos produces garments for the soul in the lower level of Gan Edenוְעַל-פִּי-זֶה יוּבָן מַה שֶּׁיָּדוּעַ שֶׁמִמַּעֲשֵׂה הַמִּצְוֹת נַעֲשִׂים לְבוּשִׁים לְהַנְּשָׁמָה בְּגַן-עֵדֶן הַתַּחְתּוֹן,
while the intentions one has while performing the mitzvos produces garments for the soul in the upper level of Gan Eden.וּמִכַּוָּנַת הַמִּצְוֹת נַעֲשִׂים לְבוּשִׁים בְּגַן-עֵדֶן הָעֶלְיוֹן.
Our Sages teach2 that in Gan Eden, the incorporeal world in which the souls abide after passing from this world, “the souls of righteous derive pleasure from the radiance of the Divine presence.” Now, a soul – even when divested from its body – is a created being. Therefore, to “derive pleasure from the radiance of the Divine presence,” it must have “garments” that enable G‑d’s infinite light to be assimilated within a created being’s limited makeup. Those “garments” are the mitzvos that the soul performed during its lifetime, for the mitzvos are one with G‑d, as the Zohar states,3 “The Torah and the Holy One, blessed be He, are all one.” Nevertheless, they reflect how His infinite will has enclothed itself in the limits of material existence. Hence, they serve as mediums through which a soul derives pleasure from G‑d’s light in Gan Eden.
On the surface, even in the lower Gan Eden itself,דְּלִכְאוֹרָה, הֲרֵי גַּם בְּגַן-עֵדֶן הַתַּחְתּוֹן עַצְמוֹ,
and similarly, in the higher Gan Eden itself,וְכֵן בְּגַן-עֵדֶן הָעֶלְיוֹן עַצְמוֹ,
there are a multitude of levels.4יֵשׁ רִבּוּי מַדְרֵגוֹת,
How, then, is it possible for these same garments to serve the same function on all these levels? Seemingly, the loftier the spiritual rung, the loftier the garment it requires.וְאֵיךְ אֶפְשָׁר שֶׁבְּכָל הַמַּדְרֵגוֹת יִהְיוּ אוֹתָם הַלְּבוּשִׁים.
The resolution of this matter is that, as explained above, there are many levels both in the actual performance of the mitzvos and in the intentions that motivate the mitzvos.וְהַבֵּאוּר בָּזֶה, דִּבְמַעֲשֵׂה הַמִּצְוֹת וְכֵן בְּכַוָּנַת הַמִּצְוֹת יֵשׁ רִבּוּי מַדְרֵגוֹת כַּנַּ"ל.
Observing a mitzvah in a more meticulous manner and with a loftier intention provides a soul with the garments with which to assimilate the loftier rungs of revelation.
Although the intentions that motivate a mitzvah – the soul of the mitzvah5 –וְהִנֵּה הֲגַם שֶׁכַּוָּנַת הַמִּצְוָה הִיא נִשְׁמַת הַמִּצְוָה
as a whole relates to pnimiyus haTorah, the soul of the Torah,שֶׁשַּׁיֶּכֶת בִּכְלָל לְנִשְׁמָתָא דְּאוֹרַיְתָא,
there are, nevertheless, many aspects of the intentions that motivate the mitzvos taught in the revealed dimension of the Torah.מִכָּל-מָקוֹם כַּמָּה וְכַמָּה עִנְיָנִים דְּכַוָּנַת הַמִּצְוֹת הֵם גַּם בַּנִּגְלֶה דְּתוֹרָה.
As explained in Chassidus,6 in the observance of every mitzvah, one must have two intents: a general intent that motivates the observance of all the mitzvos and a particular intention relevant to each mitzvah individually.
The revealed dimension of the Torah provides instruction both
a) regarding the general intention that motivates the observance of the mitzvosהֵן בְּנוֹגֵעַ הַכַּוָּנָה הַכְּלָלִית דְּמִצְוֹת
(which is shared by all mitzvos equally) –(שֶׁבְּכָל הַמִּצְוֹת בְּשָׁוֶה)
i.e., to carry out G‑d’s will;לְקַיֵּם רְצוֹן ה' –
this intention is also mandated by the revealed dimension of the Torahדְּכַוָּנָה זוֹ הִיא גַּם עַל-פִּי נִגְלֶה דְּתוֹרָה
(it is only that through the study of pnimiyus haTorah, a person’s intent and desire to carry out G‑d’s will is expressed in a loftier manner),7(אֶלָּא שֶׁעַל-יְדֵי לִמּוּד פְּנִימִיּוּת הַתּוֹרָה, הַכַּוָּנָה וְהָרָצוֹן דְּהָאָדָם לְקַיֵּם רְצוֹן ה' הוּא בְּאוֹפֶן נַעֲלֶה יוֹתֵר),
and also b) regarding the particular intentions6 that exist for each individual mitzvah.וְגַם הַכַּוָּנוֹת הַפְּרָטִיּוֹת שֶׁבְּכָל מִצְוָה בִּפְרָט,
The motivating rationale and the intent for many mitzvos is explicitly stated in the revealed dimension of the Torah,הֲרֵי הַטַּעַם וְהַכַּוָּנָה דְּכַמָּה וְכַמָּה מִצְוֹת נִתְפָּרֵשׁ גַּם בַּנִּגְלֶה דְּתוֹרָה,
even according to the simple meaning (pshat) of the Torahגַּם עַל-פִּי דֶּרֶךְ הַפְּשָׁט
[indeed, the motivating principle for many mitzvos is explicitly stated in the Torah itself, for example, we are commanded to dwell in sukkos, “so that your [coming] generations will know that I caused the Children of Israel to dwell in sukkos when I took them out of Egypt.”8][וְעַד שֶׁהַטַּעַם דְּכַמָּה וְכַמָּה מִצְוֹת מְפוֹרָשׁ בַּקְּרָא],
How much more so is this true according to the approaches of remez (allusions) and derush (homiletics) within Torah. These two approaches to study are also aspects of nigleh, the Torah’s revealed dimensions.וּמִכָּל-שֶׁכֵּן עַל-פִּי דֶּרֶךְ הָרֶמֶז וְהַדְּרוּשׁ,
It is only that the motivating rationale and the intent for the mitzvos according to the approach of sod (the Torah’s mystic dimension, i.e., pnimiyus haTorah) is much loftier,אֶלָּא שֶׁהַטַּעַם וְהַכַּוָּנָה דְּהַמִּצְוֹת שֶׁעַל-פִּי דֶּרֶךְ הַסּוֹד (פְּנִימִיּוּת הַתּוֹרָה) הוּא נַעֲלֶה הַרְבֵּה יוֹתֵר,
and moreover, it enriches and contributes depth to the rationale explained according to the revealed dimension of the Torah, enabling one to view those rationales in a new and more refined light.9וְעַל-יְדֵי-זֶה מִיתּוֹסֵּף עוֹמֶק וְכוּ' גַּם בְּהַטַּעַם שֶׁעַל-פִּי נִגְלֶה.
It is possible to say that just as regarding the perception of “the wonders of the Torah,”וְיֵשׁ לוֹמַר, דִּכְמוֹ שֶׁבְּנוֹגֵעַ לִרְאִיַּת הַנִּפְלָאוֹת דְּתוֹרָה,
the request, “Open my eyes and I will gaze at wonders from Your Torah” is that the perception of “the wonders of the Torah”הַבַּקָּשָׁה 'גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ' הִיא שֶׁרְאִיַּת הַנִּפְלָאוֹת דְּתוֹרָה
(the Torah’s soul and “the soul of its soul”)(נִשְׁמָתָא וְנִשְׁמָתָא לְנִשְׁמָתָא)
should come about from “Your Torah,” from the teachings of the revealed dimension of Torah,תִּהְיֶה 'מִתּוֹרָתֶךָ', מֵעִנְיָנִים אֵלֶּה שֶׁבְּגַלְיָא דְּתוֹרָה,
from the body of the Torah, its laws, and also from its garments, its stories, (as explained in sec. 4),מֵהַגּוּף דְּתוֹרָה וְגַם מֵהַלְּבוּשׁ דְּתוֹרָה (כַּנַּ"ל סְעִיף ד),
so too, similar concepts apply with regard to the intentions that motivate the mitzvos.עַל-דֶּרֶךְ-זֶה הוּא בְּנוֹגֵעַ לְכַוָּנַת הַמִּצְוֹת,
The “wonders” of the intentions that motivate the mitzvos, [the intentions taught by the Arizal, and even loftier intentions,]שֶׁהַנִּפְלָאוֹת דְּכַוָּנַת הַמִּצְוֹת [כַּוָּנוֹת הָאֲרִיזַ"ל, וּלְמַעְלָה יוֹתֵר]
must all be perceived through the intentions taught according to the Torah’s simple meaning.צְרִיכִים לִרְאוֹתָם מִתּוֹךְ הַכַּוָּנוֹת שֶׁעַל דֶּרֶךְ הַפְּשָׁט,
Moreover, these lofty intentions must be perceived through the intentions taught according to the Torah’s simple meaning that can be understood by a young child, to borrow an expression of our Sages,10 “a five year-old who studies the Written Law.”וִיתֵרָה מִזֶּה – מִתּוֹךְ הַכַּוָּנוֹת עַל דֶּרֶךְ הַפְּשָׁט הַמּוּבָנִים לְ'בֶּן חָמֵשׁ לְמִקְרָא'
[Such intentions resemble the garments – i.e., the stories – of the Torah, which even young children study.][שֶׁהֵם דּוּגְמַת לְבוּשָׁא דְּאוֹרַיְתָא, הַסִּפּוּרִים דְּתוֹרָה, שֶׁגַּם תִּינוֹקוֹת לוֹמְדִים אוֹתָם].

Summary

There are numerous levels in the actual observance of the mitzvos and in the intentions that motivate and accompany their performance. In general, the intentions that motivate a mitzvah – the soul of the mitzvah – relate to pnimiyus haTorah, the soul of the Torah. There are, nevertheless, several aspects of the intentions that motivate the mitzvos taught in the revealed dimension of the Torah. This applies both regarding the general intentions that motivate the mitzvos, the commitment to carry out G‑d’s will, and the particular intentions that exist for each individual mitzvah. It is only that the motivating rationale taught by pnimiyus haTorah is much loftier, and moreover, it enriches and contributes depth to the rationale explained according to the revealed dimension of the Torah.
Just as, ideally, the perception of “the wonders of the Torah” should come from, “Your Torah,” from the teachings of the revealed dimension of Torah, so too, “the wonders,” the lofty mystic intent for the mitzvos, must be perceived through the intentions taught according to the Torah’s simple meaning.